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The Interface Between Religion and Politics in the Philippines Based on Data from Recent Philippine Elections

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The Interface Between Religion and Politics in the Philippines Based on Data from Recent Philippine Elections International Journal of Interreligious and Intercultural Studies (IJIIS) ISSN: 2654-2706, Volume 2, Number 2, October 2019 THE INTERFACE BETWEEN RELIGION AND POLITICS IN THE PHILIPPINES BASED ON DATA FROM RECENT PHILIPPINE ELECTIONS Nestor T. Castro University of the Philippines Diliman, Philippine <[email protected]> Abstract The Philippines held its national elections last May 2019. During the election campaign, several religious groups organized electoral slates or supported particular political candidates. Among these groups were the Iglesia ni Cristo (INC) with its Alagad Party, the Jesus is Lord (JIL) Movement with its CIBAC Party, the El Shaddai with its Buhay Party, and the Kingdom of Jesus Christ which supported all of the candidates backed by the Duterte government. On the other hand, the dominant Roman Catholic Church did not support any political party or candidate as a bloc but emphasized the need for the electorate to use their conscience and vote wisely. Some Roman Catholic priests, however, openly supported the opposition Otso Diretso slate for the Senate. This paper looks at the interesting link between religion and politics in the Philippines, especially in its recent political history, i.e. from 1986 up to the present. In particular, this paper will attempt to answer the following questions: What role do the various religious groups in the Philippines play in the field of political arena? Do Filipinos vote based on their religious affiliation? Key words: elections, politics, religion The Country Setting each country in the region, including the Southeast Asia is one of the Philippines. most culturally diverse regions in the According to Ethnologue (2018), world. The region is diverse in terms there are more than 170 languages in of language, race and ethnicity, and the Philippines with each language religion. This characteristic is true for having several dialects. Most of 100 Nestor T. Castro these languages belong to the Western members of the Philippine Independent Malayo-Polynesian subfamily of the Church (2.0%), and other religious sects Austronesian family of languages. (5%). Based on the 2000 Census of Population and Housing, eight of these languages Roman Catholicism was brought are considered as the mother tongue of to the Philippines by the Spaniards the majority (82%) of Filipinos, namely when they ruled the country from Tagalog (28.16%), Cebuano (23.12%), 1565 until 1898. The Philippine Ilokano (9.07%), Hiligaynon (7.57%), Independent Church seceded from the Bikol (6.01%), Waray (3.36%), Roman Catholic Church during the Kapampangan (3.03%), and Pangasinan Philippine revolution against Spain in (1.78%). 1896. The said group is independent Language is also the primary from the Vatican although its religious criterion of identifying one’s ethnic dogma follows the Roman Catholic identity in the Philippines although beliefs and practices. Several Protestant other variables are also taken into denominations entered the Philippines consideration, such as the ethnic group’s during the period of American territory, phenotypic characteristics, colonization, i.e. from 1898 until 1946. various cultural traits, and religion. The Iglesia ni Cristo (literally meaning Since ethnic differentiation is something “Church of Christ”) was founded in that is cultural and not biological, there 1914 in the Philippines but now has is no agreement as to how many ethnic several members in different parts of groups there are in the Philippines. the world, especially among those of According to Jocano (1998), there Filipino ancestry. are at least 106 ethnic groups in the Philippines. The eight biggest ethno- Religion and Politics in Pre- linguistic groups make up the dominant colonial Philippines ethnic majority in the country while the Prior to the coming of the Spanish rest constitute ethnic minorities. in the Philippines, Filipinos were There are various religious basically animists. According to Tylor traditions in the Philippines as well (1873) animism refers to the belief in although the majority of Filipinos a dual existence in life – a physical belong to Christian denominations. body and a soul. Animists believe that According to the 2010 Census of humans have a body and soul but the Population and Housing, 81% of same is true for animals, plants, and Filipinos are Roman Catholics while the natural features of the environment, the rest are Muslims (5.1%), Protestants such as the rivers and streams, the wind, (4.6%), Iglesia ni Cristo (2.3%), rocks and mountains, etc. 101 Religion and Politics in The Philippines The Spanish chronicler Antonio Spanish rule, there was no separation de Morga (1609) documented that the between the Church and State. While natives of the Philippines believed in there was a Spanish Governor-General the presence of several spirits, including who was in charge of the political the ancestral spirits (called anito), administration of the Philippine colony, environmental spirits called diwata the Spanish friars often intervened in (from the Sanskrit devata meaning political matters. deity or spirit), and several malevolent This situation changed in 1898 creatures found in nature. when Filipinos were able to establish an In traditional Philippine society, independent political state, the Republic there was no clear-cut dichotomy of the Philippines. The Philippine between the sacred and the profane. Constitution of 1898 highlighted the Religiosity, or more precisely need for a separation between the spirituality, permeated all aspects of Church and State. Although Filipino life, including political life. This can be revolutionaries also established a gleaned from linguistic evidences. For Philippine Independent Church, the example, the Tagalog term sala is used leaders of this Church did not intervene to refer to a crime against persons and in the government’s affairs. properties as well as for a sin against Unfortunately, the independent gods or spirits (Castro 1990). Philippine Republic was short-lived as Moreover, the traditional village the Americans declared a war against leaders, such as those of the headman or Spain in 1898 and eventually acquired chieftain (usually called datu in many the Philippines from Spain. The Philippine communities) exercised Americans ruled the Philippines from both political authority and ceremonial 1898 until 1946, but briefly disrupted by religious power. the Japanese occupation from 1942 to 1945. Religion and Politics in Colonial Fearful about the influence of Philippine Society the Philippine Independent Church, The Spanish colonizers ruled the the American authorities allowed the Philippines for more than 300 years Roman Catholic religious orders to through the Cross and the sword. regain ownership of their previous Those who were converted into the church lands and properties. In new Roman Catholic religion became addition, the Americans administrators part of the new colonial state. Those invited Protestant missionaries to who resisted conversion were punished come into the Philippines and establish through military conquests. religious missions in the new American During the three centuries of colony. 102 Nestor T. Castro Religion and Politics in Post- opposition candidate Corazon Aquino colonial Philippines while the Iglesia ni Cristo supported The Philippines gained Marcos for President. Eventually independence from United States in Marcos was overthrown through a 1946. The Philippine Constitution of People Power Revolution in February 1946 respected the separation between 1986 and Corazon Aquino became Church and State. However, this was the President of a restored Philippine mainly in paper but the reality on the democracy. ground was quite different. The Roman In 1987, the Philippines adopted Catholic Church in the Philippines a new Constitution. This Constitution regained its strong influence in reiterated the separation between Philippine politics. Political candidates religion and politics. According running for office generally courted to Article II, Section 6 of the 1987 the Roman Catholic Church hierarchy Constitution, “The separation between for support during election campaigns. Church and State shall be inviolable.” However, the blessing and endorsement Moreover, Article III, Section 5 of the given by the Church did not always Constitution mentions translate into election victories for these “No law shall be made respecting an candidates. establishment of religion, or prohibiting the exercise thereof. The free exercise In 1972, President Ferdinand and enjoyment of religious profession Marcos declared martial law in the and worship, without discrimination or Philippines, abolished the Philippine preference, shall forever be allowed. Congress, and ruled exercised No religious test shall be required for dictatorial powers over the country. the exercise of civil or political rights.” At first, the Roman Catholic Church, Again, these Constitutional led by Jaime Cardinal Sin, developed provisions are good on paper but a strategy of critical collaboration there were many cases of violation in with the Marcos regime. The Church reality. The Roman Catholic Church hierarchy recognized Marcos’ rule but opposed government programs on criticized the policies of the regime family planning and reproductive health especially in terms of its violation of and continues to oppose proposals for human rights. legalizing divorce and re-imposing the Because Marcos did not have the death penalty. Of course, the Church full support of the Roman Catholic would
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